Several contributors allude to
the fact that Adam and Eve have
increasingly come under fire as
theistic evolutionists have worked
out the implications of their position
over time (pp. 49, 51, 184, 189). They
recognize that this raises significant
theological questions, but they offer
little in the way of resolution. About
the only biblical justification given
for the Adam-and-Eve rethink is
the old canard about irreconcilable
differences between Genesis 1 and 2
(p. 51).
19 They don’t exegete the
Scriptures to prove that the Bible is
ambiguous on whether Adam and
Eve were historical, supernaturally
created, the first people, or the parents
of all humanity. They hardly discuss
how to deal with the many important
doctrines linked to Adam and Eve,
like marriage, gender roles, the image
of God, and the Fall. Their only
comments on these vital doctrines
are simple admissions that they must
be radically revised. For instance:
“Evolutionary creation contends
that humans evolved from prehuman
ancestors, and that the image of God
and human sin were gradually and
mysteriously manifested” (p. 153).

Furthermore, the essayists do
not deal with how to reinterpret the
connections between Adam and the
Gospel in places like Romans 5 and
1 Corinthians 15. This leads to a final
concern.

Death before sin

One of the most significant biblical
objections creationists raise against
evolution is that it requires the death
of both animals and human beings
before the Fall.20, 21 This is contrary
to the Bible’s clear teachings that “by
a man came death” ( 1 Corinthians
15: 21) and that “the creation was
subjected to futility” (Romans 8:20).

Yet, most of the contributors to How I
Changed My Mind sidestep this issue.
Only two of the twenty-five authors
even address the problem. The first
is Richard Dahlstrom, who simply
dismisses the YEC perspective as a
‘literal reading’ (pp. 176–177). The
other is Kathryn Applegate, who
offers several responses. First, she
seemingly trumps the Bible with her
evolutionary starting point, saying,
“as the fossil record makes clear,
physical death has been around since
the dawn of life” (p. 185). Next, she
claims that humanity’s mandate to
subdue the earth implies that some
“disorder existed in the beginning”
(p. 185). But, even if we accept that
debatable assertion, disorder doesn’t
imply death. Unfallen humans might
have cultivated pre-Fall gardens,
trained beasts of burden, harnessed
fire, and more—imposing order where
it was previously lacking, even in a
death-free world. Third, Applegate
points out that God uses death and
suffering “for redemptive ends” and
that Christ’s death was “ordained from
the beginning” (p. 185). True, but
irrelevant. The fact that God uses evil
for good doesn’t mean that He might
have created it directly. Death and
suffering are the results of original sin.

Conclusion

It is a serious concern that this book
might persuade even more evangelicals
to embrace evolution. Since these
are well-crafted, engaging stories,
it is easy to connect emotionally
with the intelligent, and apparently
genuine, people involved. Also, there
are many kernels of truth sprinkled
throughout. In the end, however,
these personal testimonies are being
used to teach error. Therefore, one
should not read this book without
also becoming familiar with the
arguments for biblical creation. Once
these testimonies are subjected to an
informed cross-examination, the case
for theistic evolution falls apart.